Big Question ? HOLY SANT, HOLIER CHELAS AND BLIND SHARDALOOS

HOLY SANT, HOLIER CHELAS AND BLIND SHARDALOOS

 

Disgraced pseudo “Godman” cum convicted serial and statutory rapist Ram Rahim Gurmeet Singh has been in the news lately – obviously for all the wrong reasons.

The ultimate shame that Singh is his surname, that Sikhs formed a large portion of his hundred thousand odd followers, and that he has been the subject of three Akaal Takhat dictates merits discussion on this forum: not on the jailed and disgraced sham of a culprit per se – but on the larger phenomenon of using “Godman-ship” to rob and loot innocent followers.

In Punjab alone there are some 20,000 deras – owned and run by people who claim to be mahapursh (godly elevated beings) and Sants (Saintly beings). Compare this figure to about 13,000 villages.

The Punjabi idiom Ett Chuki Tey Sant Nikul Aunda (A sant can be found behind every stone) has eventually come true.

Perhaps Old Mc Donald’s farm too has come to be inhabited by these so called Sants.

 

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Bhagautee and Bhagaotee

Bhagautee and Bhagaotee (ਭਗਉਤੀ and ਭਗੌਤੀ)

To the untrained ear, the words Bhagautee ਭਗਉਤੀ and Bhagaotee ਭਗੌਤੀ sound the same. In the written form, the difference lies in the phonology of the signs aunkar and the khanohra. Their meanings can be derived in accordance with the usage (and non-usage) of each in the SGGS.

 

 

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Are Sikhs vegetarians ? The Unending discourse on Maas Mas – non-issue

ARE WE VEGETARIANS?

THE UNENDING DEBATE ON “Maas Maas”

What to eat or what not to eat is a never-ending debate between Sikhs who are vegetarians and those who are meat–eaters.

What does Gurmatt say? On the issue of meat the variety of verses can fall into the following categories. There are more. Let’s mention just the basic ones. We need to know this in order to understand the issue in proper context. 

 

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Dealing with the loss of a Loved One – Emotion Control ? NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Gurbani does not advocate the stifling of normal human emotions. It recognizes the need for human emotional expressions within socially accepted norms.

Guru Arjun ji has a salok on page 522 SGGS.

NANAK SATGUR BHEYTIA PURÉE HOVEY JUGT

Nanak, the Shabad has blessed me with the perfect way towards Godly realization.

HASENDIAN KHEYLENDIAN PENENDIYAAN KHAVENDIYSAN VICHEY HOVEY MUKAT.

I realize Him while living a full range of human emotions – (laughing HASENSDIYA , playing KHEYLENDIYAN , adorning PENENDIYAAN, eating KHAVENDIAAN are metaphors for a worldly life lived within normal situations.

Guru Nanak ji has a shabad on page 953 where every verse is about some segment of society crying and weeping. It ends with the verse NANAK DUKHIYA SAB SANSAAR

The message here is that weeping is an expression of human beings in pain of separation.

The excessive display of human emotions to express anger at the Creator or to expect specific outcomes is critiqued in Gurbani.

There is two verses within the same shabad on page 885 to this effect.

*ROVEN HAREY KEE KAVUN TEIK …,ROVEN HAAR BHEE UUTH SIDHAYEE. *

What TEIK (in terms of a changed outcome) can one expect from weeping… the weeping individual too will someday have to walk the same path that we r weeping over.

Looking at these verses holistically we get the message that expression of human emotions is considered normal and necessary. Gurbani does not want to deny us our human emotional expression.

But Gurbani tells us that humans need to understand the limitations of our emotions – they cannot bring about a change in the outcome. And should not be used in despair for the Creator.

The underlying message is to keep the Creator within our conscience at all times – joys and sorrows.

The verse is TERA KEEYA MEETHA LAGEY.
Meaning I desire the emotion of acceptance in all that You do.

Note pls that the word is KEEYA. It encompasses acceptance for an entirety of Gods WILL for us.

Review of Jup Banee by Dr KSD – Part 4 – You Tube Vidoe at www.sikhivicharforum.com

Review of Jup Banee by Dr KSD – Part 4

  • Vaheguru as a Mantar/Name of God?
    • 947 shabads /5600 verses by Guru Nanak but NO ‘Vaheguru’
    • 63 shabads /250 verses by Guru Angad but NO ‘Vaheguru’
    • 869 shabads /5100 verses by Guru Amar Das but NO word ‘Vaheguru’
    • 638 shabads /3800 verses by Guru Ram Das but NO word ‘Vaheguru’
    • 2313 shabads /13900 verses by Guru Arjun but NO word ‘Vaheguru’
    • 115 shabads /690 verses by Guru Teg Bahadur but NO word ‘Vaheguru’
    • 788 shabads /4000 verses by the 16 Bhagats but NO word ‘Vaheguru’
    • 11 shabads /100 verses by 3 other Sikhs but NO word ‘Vaheguru’
    • 5714 shabads /30000 TOTAL verses by Gurus, Bhagats and Sikhs but NO word ‘Vaheguru’
  • SGGS Principles Re: God’s Name
    • He has No proper name
    • His names are given by His children (Bhagats)
    • ALL His names are ‘Kirtam’ – descriptions of His perceived

Virtues (adjectives – Giver, Helper, Kind, Benevolent,

Powerful etc)

  • So ALL such perceived virtues are acceptable
  • One virtue cannot be superior to the other
    • ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥ SGGS 1083

Kirtam Naam Kathye Tere Jehba, Sat Nam Tera Pra Poorbla

Kirtam means virtues and His PRIMARY virtue (Pra

Poorbla) within Gurbani is ਸਤਿ Sat from Sanskrit ‘satya’

(permanently in existence)

 

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Review of Jup Banee by Dr KSD – Part 3- video on You Tube Channel www.sikhivicharforum.com

Review of Jup Banee by Dr KSD – Part 3

  • Page 1 of SGGS
    • ॥ ਜਪੁ ॥ (title/name of the Bani)
    • ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Preamble))
    • ॥ ੧॥ (coding of Gurbani)
    • ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥ ੧॥ (SLOK 1)
    • Raags are used as Gurbani is meant to be sung as per Indian poetry
    • only one raag per bani so the raag for Jup is Raag Asa (refer to Sodar pauri 27 that is in Asa)
    • measure of the raag is in beats (Dadra, Kewrawan etc)
  • Preamble

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ
 ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Oangkar Sat Naam Karta Purakh Nirbhau Nirvair Akaal Moorat Ajooni Saibhang Gur Parsad.

 

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TIME TO MOVE FROM BIPREET SACH SUNAIYE-SEE SACH KEE BELA

TIME TO MOVE FROM BIPREET

SACH SUNAIYE-SEE SACH KEE BELA

Today, what is shocking in our Gurdwara practices? How many unSikh procedures can be noted? And what is this new trend of group chanting?

At present, so much importance is placed on the gurdwara structure and decorations. Millions are spent on the palki, the carpets, air conditioning and other facilities. But do the attendees use these for spiritual fulfilment?

Or they busy with the flowers, the langgar and the rumalas? Can the never-ending reading by the paid sewadars for various types of paths be of benefit?

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GURSHABAD VICHAAR IS THE TRUE SEWA FOR A SIKH

GURSHABAD VICHAAR IS THE TRUE SEWA FOR A SIKH

Sewa is one of the unique concepts in Gurmatt (Guru’s teaching) that people get confused about as it is the same word but the Gurmatt concept is entirely different from the already-established Vedic and other religious systems that were already thousands of years old in India when Guru Nanak Sahib ji came to spread his Gurmat Gyan (Guru’s wisdom).

Most of us have been very cleverly indoctrinated by the Nirmalas, Udasis, some ‘dehdharee’ (self appointed) Gurus and now even from various derawaddees (sects). Remember those sakhis (stories) about Bhai Lehna ji building walls in the rain, and eating dead bodies ; and how Bhai Amardass ji spent 23 years walking backwards 30 miles in pitch darkness to fetch water from the River Beas for Guru Angad Sahib ji to bathe in, that too after washing utensils in the langgar till midnight!‬‬

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LOVE REDEFINED – BHAGAT AND HIS BHAGTI

LOVE REDEFINED – BHAGAT AND HIS BHAGTI

The word Bhagat has its origins in two words.

  • Bhao which means love.
  • Angket which means imbued or contained within. 

The word Bhagat therefore is the outcome of the combination of the two words together, Bhao and Angket. Hence the meaning is ‘someone imbued with full love.’ 

And the word Bhagti is derived from Bhakta meaning ‘to serve, honour, revere, love and adore.’ In Sikhism love is given the highest priority in Gurbani. Spiritual love is the way to the One and Only God.

(SGGS 534 Rag Devgandharee M 5)

ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥

Raaj N Chaaho Mukath N Chaaho Man Preeth Charan Kamalaarae ||

I do not seek power, and I do not seek liberation. My mind is in love with Your Lotus Feet.

Preet is Love. Guru Arjun Sahib ji is saying ‘I will forsake a kingdom

and I will even forsake  salvation. I only desire pure love derived from full submission to the message.’ Charan kamlarey refers to the message within the shabad. 

Salvation is the highest desire of all religions. But love is the highest order of Gurbani spirituality and the highest of the seeker’s emotions too. Love subsumes all other.  When love exists, the existence or absence of all else in spirituality becomes immaterial.

 

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SYMBOLS AND FAITH

SYMBOLS AND FAITH

Sikhs have a symbolic dress of Panj Kakaars (5 articles) that are mandatory for every person who partakes of the Khandey Da Pahul (Sikh Baptism Ceremony). The five articles are kanga (comb), kara (bangle), kes (unshorn hair), kachhera (long underwear) and kirpan (sword). These 5 Ks are part of the Sikh rehat (disciplinary code).

What do these ‘5 Ks’ represent?

The significance of the kakaars is present in

  • together as a whole in the five articles
  • each individual article of faith

And these implications have external and internal elements to them, too.

The 5 Ks represent the external face of Sikhi as a whole. When the shabad /messages of Gurbani are understood, believed and applied in daily life, they represent the face of Sikhi within.  Hence a practical shabad-based daily life of Sikhi is more valuable than the mere adornment of the 5 Ks without the shabad within. 

Individually, each kakaar has an external and internal element as well.  

Adorning a kirpan is the external face of a Sikh character.  But the kirpan has an internal element (within) as well that comes from the Shabad. The inner value of Sikhi within us as epitomized by the kirpan is fearlessness, a desire for justice, a need to protect the downtrodden and the cutting down of the 5 vices. 

Merely adorning a kirpan externally (the longer the better?) but with none of the inner values that are represented by the kirpan becomes both futile and pretentious.  The outcome of mere external rehat (kirpan in this case) results for instance in Sikhs – instead of using the kirpan to protect the weak – using it on each other! 

Going by the messages of our gurus in the Sri Guru Granth Sahib ji – it cannot be true that any of our Gurus would have said that  Sikhi within is unimportant.

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RECITATION AND SINGING OF GURBANI

RECITATION AND SINGING OF GURBANI

AAEYO PARAN SUNAN KAO BANI

All sacred hymns in the Sri Guru Granth Sahib ji are termed as Gurbani.

They are laid out in accordance with Guru Nanak’s description of Shabad (Word) as Guru.

(SGGS 943 Rag Ramkalee M : 1 Sidh Gosht)

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥

Sabadh Guroo Surath Dhhun Chaelaa ||

The Shabad is the Guru, upon whom I lovingly focus my consciousness;

 

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IS JUP CHANTING? WHAT DOES THE GURU INSTRUCT US ?

IS JUP CHANTING?

How often is the sangat reminded in our Gurdwara talks by ragis, gianis and parcharaks to ‘Naam japo’ and then led to recite ‘Waheguru’ umpteen times in as many differing tunes? Are we aware that, in fact, Gurbani has rejected chanting as futile and a waste of spiritual energy?

Let us take a look at this verse that is often quoted to support chanting.

(SGGS 563 Wadhans M: 5)

ਕਰਿ ਕਿਰਪਾ ਤੇਰੇ ਗੁਣ ਗਾਵਾ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਤ ਸੁਖੁ ਪਾਵਾ ॥੪॥੫॥

Kar Kirapaa Thaerae Gun Gaavaa ||

Naanak Naam Japath Sukh Paavaa ||4||5||

The online translation is given as :

“Show mercy unto me, that I may sing Your Glorious Praises. O Nanak, chanting the Naam, the Name of the Lord, I obtain peace.”

Our biggest tragedy is to translate Naam as “name”. Gurbani says God cannot have a proper name. All of God’s “names” are his Gunn/virtues. 

The second biggest tragedy of Sikhi has been to translate Jup as “chanting.” 

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GURU NANAK’S SIKH IS A HOUSEHOLDER

GURU NANAK’S SIKH IS A HOUSEHOLDER

Sikhism is propounded on three basic rules that serve as a guide for a spiritually elevated existence. The three principles are popularly known as Kirt Kamani, Naam Japna and Wandkey Chhakhana.

Guru Nanak Sahib ji and our Sikh gurus led by example with a life as householders. For the physical day-to-day affairs, Guru Nanak advised his Sikh to be a spiritually honest householder (Kirt Kamani), instead of being a renunciate as this is equivalent to being a beggar. This statute is one of Guru Nanak Sahib ji’s important social reforms at that time.

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Suhee Mahalla 4 : The Core Message of Guru Ramdass Ji addressed to every SIKH

THE CORE MESSAGE FOR EVERY SIKH IN SUHEE M 4

All Sikh weddings are solemnized by the ‘lavan’ or circumambulation of the Sri Guru Granth Sahib ji by the couple in synchronisation with the reading of Suhee M 4 from Ang 773 to 774. The term for this ceremony is Anand Karaj (Bliss).

The shabad Suhee M 4 expounds a deep desire for realization by the ‘Atma’ of our ‘Paramatma’.  It contains four approaches (sections) and each approach / section has a core message. 

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The Chaar Lavaan- A compilation of Readers Posts on the SVF Wattsapp Forum

CHAR LAVAN IN A SIKH WEDDING

A Sikh wedding ceremony incorporates four circumambulations around the Sri Guru Granth Sahib ji while a shabad, Suhee M 4, is sung.

First of all we need to appreciate that the Suhee M 4 was NOT written for a Sikh marriage ceremony or Anand Karaj. All of Gurbani is spiritual and hence any union spoken of in Sri Guru Granth Sahib ji (yog, vivah, viah, kurmayee etc) is between man and God. 

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